¹ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images—“six calamities…in seven.” So the nuance is specific future instead.

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).

¹ sn A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.

¹ tn Heb “and he brought the holy things of his father and his holy things (into) the house of the Lord, silver, gold, and items.” Instead of “his holy things,” a marginal reading (Qere) in the Hebrew text has “the holy things of [the house of the Lord].”

¹ tn After the preceding imperfect verbal form, the subordinated imperative indicates purpose/result. S. R. Driver comments, “…the imper. is used instead of the more normal voluntative, for the purpose of expressing with somewhat greater force the intention of the previous verb” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 350).

¹ tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.

¹ tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqom, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיְקַדֵּם (vay^eqaddem, “and he was in front of”; from the verbal root קָדַם, qadam). See P. K. McCarter, I Samuel (AB), 338.

² tn The words “at the time” come from the syntax. As a noun clause (instead of having a preterite verb) it does not advance the time line of the story. It provides background information which is true at the same time as another event or, as in this case, is part of the setting for a new scene.

¹ tn Heb “When they saw him, they gave him 30 companions and they were with him.” Instead of כִּרְאוֹתָם (kirʾotam, “when they saw”) some ancient witnesses (e.g., some mss of the LXX) assume the reading בְּיִרְאָתָם (b^eyirʾatam, “because they feared”).

¹ tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222.

² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

¹ tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material—the ashes are removed. This is the main altar in the courtyard.

¹ tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

⁴ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).

⁵ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

¹ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

² tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (ʿomed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

² sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

¹ tc The LXX (Greek OT) has “and they rejoiced,” probably reading וַיִּשְׂמְחוּ (vayyism^ekhu) instead of what the MT reading, וַיִּשְׂמְעוּ (vayyism^eʿu, “and they heard”). To rejoice would have seemed a natural response of the people at the news, and the words sound similar in Hebrew.

⁵ sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.