¹ tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).

⁴ tn The word פֹּעַל (poʿal) means “work.” But here the word should be taken as a metonymy, meaning the pay for the work that he has done (compare Jer 22:13).

² tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

¹ tn Heb “the rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.”

¹ tn Heb “and the terror of God [or “a great terror”] was upon all the kingdoms of the lands.” It is uncertain if אֱלֹהִים (ʾelohim) should be understood as a proper name here (“God”), or taken in an idiomatic superlative sense.

¹ tn Heb “there was nothing missing to them, from the small even unto the great, and unto sons and daughters, and from loot even unto all which they had taken for themselves.”

² tc Against BHS but with the MT, the preposition (עַד, ʿad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

⁶ tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

² tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”

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 Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

¹ tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayyaʿanah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).

² tn The sentence simply uses לִנְחֹל (linkhol, “to divide, apportion”). It has been taken already to mean “allocate as an inheritance.” Here “assist” may be added since Joshua and Eleazar had the primary work.

¹ tn The construction is “every raised offering of the Lord”; the genitive here is probably to be taken as a genitive of worth—the offering that is due the Lord.

¹ tn The Hebrew text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

¹ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

⁴ tn The noun אִישׁ (ʾish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

¹ tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.

¹ sn The holy things are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

¹ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.