¹ sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.

² tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb—but that is not an insurmountable difference.

³ tn In the different suggestions for the line, the י (yod) of this word is believed to belong to the preceding word making “my life.” That would here leave an imperative rather than an imperfect. But if the Qere is read, then it would be an imperative anyway, and there would be no reason for the change.

² tn The word אֵבֶה (ʾeveh) means “reed, papyrus,” but it is a different word than was in 8:11. What is in view here is a light boat made from bundles of papyrus that glides swiftly along the Nile (cf. Isa 18:2 where papyrus vessels and swiftness are associated).

³ tn The Hebrew term used here is נָחַל (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).

¹ tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”

¹ tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.”

¹ tc The MT reads וַיִּרְאוּ (vayyirʾu, “they saw”) the Qal preterite of רָאָה (raʾah, “to see”). Some translations render this as pluperfect “they had seen” (KJV, NASB), but then the verb should have been preceded by a different construction. Other translations (NIV, ESV, NRSV) follow some ancient versions and emend the verbal form to a Hiphil with pronominal suffix וַיַּרְאֻהוּ (vayyarʾuhu, “and they showed him”).

¹ tn Heb “stones of 10 cubits and stones of 8 cubits” (it is unclear exactly what dimension is being measured). If both numbers refer to the length of the stones (cf. NCV, CEV, NLT), then perhaps stones of two different sizes were used in some alternating pattern.

¹ sn The verse numbers in the English Bible differ from those in the Hebrew text (BHS) here; 5:1-18 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21.

¹ tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.

² tc Heb “Aram.” A few Hebrew mss along with the LXX and Syriac read “Edom” (cf. 2 Sam 8:14 and 1 Chr 18:11). Aram and Edom are spelled similarly, the difference being a ד (dalet) vs. a ר (resh). Besides the textual witnesses, the geography in v. 13, the Valley of Salt, fits Edom and not Aram.

¹ sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.

⁵ tn Heb “know.” The expression יָדַע (yadaʿ) “to know” is a euphemism for sexual relations. Elsewhere NET employs the English euphemism “be intimate with” for this use of יָדַע (yadaʿ), but uses a different euphemism here because of the perverse overtones of force in this context. Their intent is to molest him, but their rhetoric tries to minimize their wickedness.

¹ sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.

¹ tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ʾavah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.

¹ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

¹ tn The verb בָּרָא (baraʾ) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

¹ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

¹ tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.