¹ sn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c.

⁵ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

³ sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2.

² sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

¹ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

³ tn The word מִשְׁמָר (mishmar) means “guard; barrier.” M. Dahood suggested “muzzle” based on Ugaritic, but that has proven to be untenable (“Mismar, ‘Muzzle,’ in Job 7:12,” JBL 80 [1961]: 270-71).

⁴ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

² tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

⁵ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

¹ tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.

³ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

¹ sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20).

² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

¹ tn Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1).

³ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

⁵ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

³ tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45.

¹ tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people’s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58.

² sn The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3-4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10).

¹ tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.