¹ tn Heb “his life will be to him for spoil.”

² tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).

² tn Heb “they will become plunder and spoils of war for all their enemies.”

¹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

¹ tc The translation here follows the Qere reading: בַּז (baz, “spoil, plunder”). The Kethib reading of the consonantal text, בַּג (bag), is not a word.

³ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

² tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.

³ tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord.

² tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (shaʾal, “to ask”); נָשָׂא (nasaʾ, “to lift up” [i.e., pray]); and a host of others.

² sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

² tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).

³ tn Heb “his life will be to him for spoil, and he will live.” For the meaning of this idiom see the study note on 21:9. The words “and he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

³ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

² tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.

² tn The verb צָרַר (tsarar) means “to be cramped; to be straitened; to be hemmed in.” The trouble has hemmed him in, so that he cannot walk with the full, vigorous steps he had before. The LXX has “Let the meanest of men spoil his goods.”

¹ tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (sh^evaʾ, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).

³ tc At the end of v. 12 the LXX and one Old Latin ms include the following words not found in the MT: “to Saul. And behold, he was offering as a burnt offering to the Lord the best of the spoils that he had brought from the Amalekites.” The Lucianic Greek translation does not include this text.

² sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this—it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

¹ sn Spoil was what was carried off by the victor (see, e.g., Judg 5:30). Those who surrendered to the Babylonians would lose their property, their freedom, and their citizenship but would at least escape with their lives. Jeremiah was branded a traitor for this counsel (cf. 38:4), but it was the way of wisdom since the Lord was firmly determined to destroy the city (cf. v. 10).