¹ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

¹ tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

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 tc Smr has “you must not” (לֹא, loʾ) rather than the MT’s “do not” (אַל, ʾal; cf. the following negative לֹא, loʾ, in the MT).

³ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

³ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

⁵ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

⁵ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

¹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

² sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”

¹ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [y^ehav] rather than the MT יְהִב [y^ehiv]).

¹ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (m^efashar) and later in the verse reads וּמִשְׁרֵא (umishreʾ) rather than the MT וּמְשָׁרֵא (um^eshareʾ). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

¹ tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved” or “to save." The context calls for the first person common singular imperfect of the verb rather than the third person masculine singular perfect or the infinitive construct.

⁵ tc Heb “and a thing there was not to them with men.” Codex Alexandrinus (A) of the LXX and Symmachus read “Syria” here rather than the MT’s “men.” This reading presupposes a Hebrew Vorlage אֲרָם (ʾaram, “Aram,” i.e., Arameans) rather than the MT reading אָדָם (ʾadam). This reading is possibly to be preferred over the MT.

² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

⁴ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

² tn Here μένω (menō) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.”

⁴ tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.