⁵ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

² tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.

² tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (mÿtso’, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).

³ tn The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. 2) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb חָמַק (khamaq, “turn”) appears twice (Song 5:6; Jer 31:22), the noun חַמּוּק is a hapax legomenon. In postbiblical Hebrew it refers to “rundles” (Jastrow 476 s.v. חַמּוּק). The term here has been translated in various ways: “[thigh] joints” (KJV), “rounded [thighs]” (RSV), “curves [of thighs]” (NASB), “graceful [thighs]” (NIV).

¹ tn The verb חָמַק (khamaq) occurs only in Song 5:6 (Qal: “to turn away, go leave”) and in Jer 31:22 (Hitpael: “to turn hither and thither”) (HALOT 330 s.v. חמק; BDB 330 s.v. חָמַק). It is related to the noun חָמוּק (“curve, curved lines” of a woman’s hips) which appears only in Song 7:2. This root does not appear in Mishnaic Hebrew nor has it yet been attested in any cognate language. However, it was understood in this sense by LXX παρῆλθεν (parhlqen, “he turned aside”), and also handled in a similar manner in Aquila, Symmachus, Peshitta, and Vulgate.

² tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the Lord and could not hence be called “apostate.” However, if it is used of the fact that she rebelled against the Lord’s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8). Hence the term “rebellious” is used in the translation to represent it. The word “daughter” is again a personification of the land (cf. BDB 123 s.v. בַּת 3) and is here translated “people of Ammon” to make it easier for the modern reader to identify the referent.

³ sn Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv.8-9). Jonah, who had been trying to escape the Lord’s attention, here appears remarkably fond of worshiping him. Is there perhaps also a hint of motivation for the Lord to rescue this eager worshiper? Confession of disobedience, on the other hand, is absent. Compare Ps 31:22, where the first half (describing the plight) is very similar to the first half of Jonah 2:3, and the second half starts with “nevertheless” (אָכֵן, ’akhen) and is a positive contrast, a report that God heard, using four words that appear in Jonah 2:2 (cf. Job 32:7-8; Ps 82:6-7; Isa 49:4; Zeph 3:7).

⁴ tn The Hebrew noun אַרְגָּמָן (’argaman, “purple fabric”) is a loanword from Hittite argaman “tribute,” which is reflected in Akkadian argamannu “purple” (also “tribute” under Hittite influence), Ugaritic argmn “tax, purple,” and Aramaic argwn “purple” (HALOT 84 s.v. אַרְגָּמָן). The Hebrew term refers to wool dyed with red purple (BRL2 153; HALOT 84). It is used in reference to purple threads (Exod 35:25; 39:3; Esth 1:9) or purple cloth (Num 4:13; Judg 8:26; Esth 8:15; Prov 31:22; Jer 10:9; Song 3:10). Purple cloth and fabrics were costly (Ezek 27:7, 16) and were commonly worn by kings as a mark of their royal position (Judg 8:26). Thus, this was a sedan-chair fit for a king. KJV and NIV render it simply as “purple,” NASB as “purple fabric,” and NJPS “purple wool.”

⁴ tn Heb “like purple” or “like purple fabric.” The term אַרְגָּמָן (’argaman, “purple fabric”) refers to wool dyed with red purple (HALOT 84 s.v. אַרְגָּמָן). It is used in reference to purple threads (Exod 35:25; 39:3; Esth 1:9) or purple cloth (Num 4:13; Judg 8:26; Esth 8:15; Prov 31:22; Jer 10:9; Song 3:10). NASB translates it as “purple threads,” while NIV nuances this term as “royal tapestry.” M. H. Pope (The Song of Songs [AB], 629-30) adduces several ancient Near Eastern texts and suggests that it refers to purple hair-dye. The comparison is to hair which entangles Solomon like binding cords and therefore, it seems most likely that the idea here must be purple threads. The Hebrew noun is a loanword from Hittite argaman “tribute,” which is reflected in Akkadian argamannu “purple” (also “tribute” under Hittite influence), Ugaritic argmn “tax, purple,” Aramaic argwn “purple” (HALOT 84). Purple cloth and threads were considered very valuable (Ezek 27:7, 16) and were commonly worn by kings as a mark of their royal position (Judg 8:26).

⁶ tc The BHS editors suggest revocalizing the Masoretic noun מְצֻרָה (mÿtsurah, “rampart”) to the noun מַצָּרָה (matsarah, “the watchtower”) from the root נָצַר (natsar, “to watch, guard”). This would create a repetition of the root נָצַר which immediately precedes it: מַצָּרָה נָצוֹר (natsor matsarah, “Watch the watchtower!”). However, the proposed noun מַצָּרָה (“the watchtower”) appears nowhere in the Hebrew Bible. On the other hand, the Masoretic reading מְצֻרָה (“rampart”) and the related noun מָצוֹר (matsor, “rampart”) appear often (Pss 31:22; 60:11; Hab 2:1; Zech 9:3; 2 Chr 8:5; 11:5, 10, 11, 23; 12:4; 14:5, 21:3; 32:10). Thus, the Masoretic vocalization should be preserved. The LXX completely misunderstood this line. The LXX reading (“one who delivers out of tribulation”) has probably arisen from a confusion of the MT noun נָצוֹר (“guard”) with the common verb נָצַר (“deliver”). It also reflects a confusion of MT מְצֻרָה (“road, rampart”) with מִצְּרָה (mitsÿrah, “from distress”).