¹ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

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

² tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).

³ tn Heb “and he offered up [sacrifices] on the altar; he did this in Bethel, sacrificing to the calves which he had made.”

¹ sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5-9.

² tn For a similar use of אֲבָל (ʾaval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.

² tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

¹ tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.

¹ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

¹ tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.

⁶ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

³ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

³ tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.

² sn The peace offering שְׁלָמִים (sh^elamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.

³ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

² sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.

¹ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

² tn Heb “who his hand does not reach in his purification”; NASB “whose means are limited for his cleansing”; NIV “who cannot afford the regular offerings for his cleansing.”

² tn For the rendering of the Hebrew אִשֶּׁה (ʾisheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

¹ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).