⁶ tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

² tn The term טוֹבָה (tovah, “good”) connotes “prosperity” (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. טוֹבָה 2. The related term טוֹב (tov, “good”) connotes “prosperity” as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. טוֹבָה 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: “The more a man gains, the more there are to spend it” (Moffatt); “When riches multiply, so do those who live off them” (NEB); “As his substance increase, so do those who consume it” (NJPS); and “Where there are great riches, there are also many to devour them” (NAB). The line does not describe the economic law of “supply and demand,” as some versions seem to imply, e.g., “As goods increase, so do those who consume them” (NIV); “When goods increase, those who eat them increase” (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.

² tn Heb “May he kiss me….” The shift from 3rd person masculine singular forms (“he” and “his”) in 1:2a to 2nd person masculine singular forms (“your”) in 1:2b-4 has led some to suggest that the Beloved addresses the Friends in 1:2a and then her Lover in 1:2b-4. A better solution is that the shift from the 3rd person masculine singular to 2nd person masculine singular forms is an example of heterosis of person: a poetic device in which the grammatical person shifts from line to line (M. H. Pope, Song of Songs [AB], 297). The third person is put for the second person (e.g, Gen 49:4; Deut 32:15; Ps 23:2-5; Isa 1:29; 42:20; 54:1; Jer 22:24; Amos 4:1; Micah 7:19; Lam 3:1; Song 4:2; 6:6) (E. W. Bullinger, Figures of Speech, 524-25). Similar shifts occur in ancient Near Eastern love literature (cf. S. N. Kramer, The Sacred Marriage Rite, 92, 99). Most translations render 1:2 literally and preserve the shifts from 3rd person masculine singular to 2nd person masculine singular forms (KJV, AV, NASB, NIV); others render 1:2 with 2nd person masculine singular forms throughout (RSV, NJPS).

² tn The three verbs in this line are a good example of heterosis of person, that is, a shift from 2nd person masculine singular to 1st person common plural to 3rd person masculine singular forms: מָשְׁכֵנִי (mashÿkheni, “draw me!”; Qal imperative 2nd person masculine singular from מָשַׁךְ, mashakh, “to draw” + 1st person common singular suffix:), נָּרוּצָה (narutsah, “let us run!”; Qal cohortative 1st person common plural from רוּץ, ruts, “to run”), and הֱבִיאַנִי (hevi’ani, “he has brought me” or “bring me!”; Hiphil perfect 3rd person masculine singular בּוֹא, bo’, “to bring” + 1st person common singular suffix). Heterosis from second to third person occurs elsewhere in the Song in 1:2-3; 4:2; 6:6 (e.g, Gen 49:4; Deut 32:15; Ps 23:2-5; Isa 1:29; 42:20; 54:1; Jer 22:24; Amos 4:1; Micah 7:19; Lam 3:1).

¹ tn Heb “his head is gold of pure gold.” In the genitive construct phrase כֶּתֶם פָּז (ketem paz, literally, “gold of pure gold”) the genitive noun פָּז (paz, “pure gold”) functions as an adjectival genitive modifying כֶּתֶם (“gold”), that is, “pure gold.” The repetition of two different words for “gold” suggests that the phrase should be nuanced “the most pure gold.” This phrase is a predicate nominate in a metaphorical statement: “his head is (like) the most pure gold.” In the OT gold is frequently used in comparisons to emphasize the idea of beauty, value, or rarity (Job 28:12-19; Pss 19:11; 119:127; Prov 8:19; Isa 13:12; Lam 4:2). Palestine had no known sources of gold, but had to import it, making it a rare and precious commodity (Ruth V. Wright and R. L. Chadbourne, The Gems and Minerals of the Bible, 65).

¹ tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered “hiding in ambush” is debated. BDB relates the form (כְּשַׁךְ, kÿshakh) to a root שָׁכַךְ (shakhakh), which elsewhere means “decrease, abate” (cf. BDB 1013 s.v. שָׁכַךְ), and notes that this is usually understood as “like the crouching of fowlers,” but they say this meaning is dubious. HALOT 1345 s.v. I שׁוֹר questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading כְּשַׂךְ (kesakh, “as in the hiding place of (bird catchers)”; for the word שַׂךְ (sakh) see HALOT 1236 s.v. שׂךְ 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy.

² tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (me’ay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

⁴ tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).

³ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmÿru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase חֳמַרְמְרוּ מֵעַיּ (khomarmÿru me’ay) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

² tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

⁵ tn Heb “their iniquities.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

³ tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

¹ tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).

³ tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).

⁴ tc The MT reads the Piel participle מְנַהֲגוֹת (mÿnahagot, “sobbing, moaning”) from II נָהַג (“to moan, to lament”; HALOT 675 s.v.; BDB 624 s.v. II נָהַג). This root is related to Assyrian nagagu (“to cry”; AHw 2:709.b). This harmonizes well with the following cola: “Her maidservants moan like doves, they beat upon their breasts.” This is adopted by several English versions (NASB, NIV, NRSV). On the other hand, an alternate vocalization tradition (represented by several Hebrew mss, Targum Jonathan, LXX, and Vulgate) reads the Pual participle מְנֹהֲגוֹת (mÿnohagot, “forcibly removed”) from the more common root I נַהַג (“to drive away, to lead away”; HALOT 675 s.v. נהג). This root is often used of conquerors leading away exiles or prisoners of war (Gen 31:26; Deut 4:27; 28:37; Isa 20:4; Lam 3:2). This picture is clearly seen in the LXX reading καὶ αἱ δοῦλαι αὐτῆς ἤγοντο (kai Jai doulai auth" hjgonto, “and her maidservants were led away”). This textual tradition harmonizes with the imagery of exile in the preceding colon (see translator’s note on the word “exile” in this verse). This approach is adopted by several English versions (KJV, NJPS).

² tn The MT reads the Pual perfect 3rd person feminine singular גֻּלְּתָה (gullÿtah) from גָלָה (galah, “to uncover, to go into exile”; BDB 162-63 s.v. גָלָה; HALOT 191-92 s.v. גלה). There are two basic views of the meaning of גֻּלְּתָה in this verse: (1) “She is stripped” (see R. L. Smith, Micah-Malachi [WBC], 81). This may describe the exposure of the foundation of a building (Ezek 13:14) or the uncovering of intimate parts of the body (Exod 20:26; Isa 47:3; Ezek 16:36, 57; 23:29;). This is reflected in the LXX reading ἀπεκαλύφθη (apekalufqh, “she has been exposed”). This approach is followed by NASB (“she is stripped”). (2) “She is taken into exile” (KJV, NIV, NRSV, NJPS). The Qal stem of גָלָה often means “to go into exile” (Judg 18:30; 2 Kgs 24:14; Isa 5:13; 49:21; Jer 1:3; Ezek 39:23; Amos 1:5; 5:5; 6:7; Lam 1:3); the Hiphil often means “to deport exiles” (2 Kgs 15:20; 16:9; 17:6, 11, 26, 28, 33; 18:11; 24:14-15; 25:11; Jer 20:4; 22:12; 24:1; 27:20; 29:1, 4, 7, 14; 39:9; 43:3; 52:15, 28, 30; Ezek 39:28; Amos 1:6; 5:27; Lam 4:22; Esth 2:6; Ezra 2:1; Neh 7:6; 1 Chr 5:6, 26, 41; 8:6; 2 Chr 36:20); and the Hophal stem always means “to be deported; to be taken into exile” (Jer 40:1, 7; Esth 2:6; 1 Chr 9:1). This makes the best sense in the light of the parallel verb הֹעֲלָתָה (ho’alatah, “she is led away”) in v. 7 [8 HT] and the description of the fleeing Ninevites in v. 8 [9 HT]. The BHS editors and HALOT suggest that consonantal גלתה be vocalized as Qal perfect 3rd person feminine singular גָּלְתָה (goltah, “she goes into exile”) from גָלָה (Qal: “go into exile”). R. D. Patterson suggests vocalizing consonantal גלתה as the noun with 3rd person feminine singular suffix גָּלְתָהּ for גּוֹלְתָהּ (goltah, “her exiles/captives”) and taking the singular form as collective in meaning: “her exiles/captives are carried away” (Nahum, Habakkuk, Zephaniah [WEC], 70). W. H. F. Saggs suggests that גֻלְּתָה is the noun גֻּלָּה (gullah, “column-base”) as in 1 Kgs 7:41-42; 2 Chr 4:12-13 (BDB 165 s.v. גֻּלָּה 2.b; HALOT 192 s.v. גֻּלָּה 1.b) which is related to Assyrian gullatu (“column-base”; CAD 5:128). He renders the phrase וְהֻצַּב גֻּלְּתָה (vÿhutsav gullÿtah) as “its column-base[s] is/are dissolved” (see above). He suggests that this provides an excellent parallel to “the palace begins to melt” (וְהַהֵיכָל נָמוֹג, vÿhahekhal namog). W. H. F. Saggs also proposes that the LXX reflects this picture (“Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-25).

² tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

⁵ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

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.