¹ tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

¹ tc The Hebrew text leaves the word “David” to be inferred. The Syriac Peshitta and Vulgate add the word “David.” Most of the Greek tradition includes the words “King David” here.

² tn Heb “taking wheat.” The reference to getting wheat is obscure and traditionally inferred to mean that they came under the pretense of obtaining wheat (KJV, ESV, NASB, NIV, Holman). However the plausibility of this scenario is not culturally certain.

¹ tc Heb “to go in the morning to return.” With the exception of Origen and the Lucianic recension, the Old Greek tradition lacks the phrase “in the morning.” The Syriac Peshitta also omits it.

¹ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

³ tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).

³ tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).

⁴ tn Traditionally “40 thousand,” but this may be an instance where Hebrew term אֶלֶף (ʾelef) refers to a military unit. This is the view assumed by the translation (“40 military units”).

² tc Armon. Traditionally Aram. See note at Judges 3:8. This is either Armon, with restored nun (נ), being short for Armon Haraim, or perhaps the entire phrase was original.

¹ tn Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.”

¹ tn Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.

¹ tn Traditionally “spear,” but see HALOT 472 s.v. כִּידוֹן, which argues based upon evidence from the Dead Sea Scrolls that this term refers to a curved sword of some type; note the definition “scimitar” given there.

³ tn The Hebrew phrase חַג הַסֻּכּוֹת (khag hassukkot, “festival of huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

² tc Some LXX traditions read הַנִּשְׁאָרִים (hannishʾarim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisraʾel, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

¹ tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.

³ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

¹ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

³ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

¹ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

¹ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.